Monday, April 11, 2022

 

Prometheanism: Technology, Digital Culture and Human Obsolescence (Critical Perspectives on Theory, Culture and Politics) 

Annotated Edition, Kindle Edition

Review

Although Günther Anders (1902-1992) is considered one of the most important philosophers of technology and although he spent many years exiled in the US, he received scant attention within the English-speaking world itself. Christopher John Müller’s comprehensive and sophisticated presentation and his nuanced translation of Anders’ crucial writing “On Promethean Shame” should hopefully change this. It demonstrates vividly the significance of Anders as a shrewd and original thinker who was able to anticipate a number of recent societal and technological developments. Müller’s book is crucial reading for anyone wishing to gain a better understanding of the workings of our technology-driven world. (Konrad Paul Liessmann, Professor of Philosophy, University of Vienna)

Who was Günther Anders? In this brilliant book, Christopher Müller not only reconstructs Anders’s crucial place in the history of modern philosophy of technology but shows that Anders still has much to say to us about our own postmodern technological condition. This book is essential reading for anyone interested in critical theory, philosophy of technology and the history of 20th century thought more widely. (Arthur Bradley, Professor of Comparative Literature, Lancaster University)

Building upon (and exceeding) Heidegger on technology, Günther Anders diagnosed the “obsolescence of humanity.” In the posthuman, transhuman era, the Anthropocene dominates obscenity. Departing from Jean-Luc Nancy’s analysis of our technology ‘fetish,’ Christopher Müller’s Prometheanism examines our bodily relation to technology, noting our naked vulnerability, including a cultural critique of the technologies of our lives, our finitude and “Promethean Shame.” (Babette Babich, Professor of Philosophy, Fordham University, NYC)

Modernity aims at placing mankind in the position of being the divine maker of the world while at the same time condemning human beings to see themselves as out of date. German philosopher Günther Anders remains one of the best thinkers of this tragic paradox. It is a shame that his work is almost unknown in the English-speaking world. Christopher Müller’s admirable book will no doubt fill this blatant gap. (Jean-Pierre Dupuy, Professor of Philosophy, École Polytechnique, Paris; Author of A Short Treatise on the Metaphysics of Tsunamis)

Around Anders’s ‘On Promethean Shame’, Müller [describes] the way in which contemporary technology both enhances our perception and obscures our vision, increases our capacity to control while at the same time giving rise to what Gilles Deleuze called a society of control, itself now running out of control. As an attempt at thinking these limits, and at taking thinking to the limit, Müller’s step back to Anders’s finite thinking promises to provide resources for a new thinking in and of the Anthropocene. (Daniel Ross Lo Sguardo)

A book that provides a new inroad to an often overlooked thinker’s work. … When it comes to the great critics of technology Günther Anders is criminally overlooked. … With Prometheanism Müller has done a great two-fold service to Anders – he has provided a wonderful translation of part of one of the key works by Anders, while also providing several chapters that help place Anders’ thought into present discussions … Luckily Müller has done an excellent job of capturing Anders’ wit and pithiness which makes “On Promethean Shame” a pleasure to read despite its considerable pessimism. Yet, what makes Prometheanism particularly noteworthy is the second half of the book wherein Müller considers Anders “in the digital age” – as these four chapters demonstrate the continuing utility of Anders’ thought. This book is a wonderful introduction to a tragically overlooked figure!
The Librarian Shipwreck Blog

This is a very important book, and hopefully it will lead to a higher profile for [Günther] Anders’s provocative and essential thought. We owe Christopher Müller a debt of intellectual gratitude. (Thesis Eleven) --This text refers to an alternate kindle_edition edition.

About the Author

Christopher John Müller is an Honorary Research Associate of the School of English, Communication and Philosophy at Cardiff University and an Associate Teacher at the University of Bristol. His recent publications include ‘Desert Ethics: Technology and the Question of Evil in Günther Anders and Jacques Derrida’, Parallax (2015), 21 (1): 42-57 and ‘Style and Arrogance: The Ethics of Heidegger’s Style’, Style in Theory: Between Literature and Philosophy, ed. Ivan Callus, Gloria Lauri-Lucente, James Corby (Continuum, 2013), pp. 141-162. His work draws on Literature, Philosophy and Critical Theory to address the manner in which technological and linguistic structures shape human perception, agency and interaction. --This text refers to an alternate kindle_edition edition.
https://www.academia.edu/27183799/Prometheanism_Technology_Digital_Culture_and_Human_Obsolescence
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Edmonton city council to explore next steps towards decriminalization on Monday

Author of the article: Anna Junker
Publishing date: Apr 10, 2022 • 
A pedestrian walks past advertisements for opioid dependence treatment outside the City Centre Clinic,10264 100 St., in Edmonton on Feb. 7, 2022. 
PHOTO BY DAVID BLOOM /Postmedia

Edmonton city council will debate the next steps on decriminalization of personal possession of drugs on Monday.

Council will hear an information report city administration put together on what it would take to pursue an exemption under the federal Controlled Drugs and Substances Act as one step to addressing the increasing drug poisoning crisis in the city.

Coun. Michael Janz, who asked for the report, said he’s heard widespread support for action and next steps from his council colleagues.

“We realize that decriminalization is one step that we can take to remove the stigma and help people move towards treatment and it helps us move towards a public health model rather than a carceral model,” Janz said.

“We know decriminalization is but one measure, there’s multiple measures that need to be taken. Safe supply, permanent supportive housing, harm reduction, drug testing, all of these, we need to try anything we can.”

Edmonton would be the latest jurisdiction in Canada to pursue decriminalization if council decides to move forward.

In January, Toronto Public Health, which sets the public health policy for the municipality of Toronto, submitted a request to Health Canada for an exemption to allow for personal possession of drugs. The City of Vancouver, with support of the Vancouver Coastal Health Authority, and British Columbia have also submitted exemption requests.

Montreal, Ottawa, and Winnipeg are also exploring the possibility of requesting an exemption.

The report notes that if council were to pursue an application for exemption, the preparation of evidence would be a “significant undertaking” that could require “substantial staff time, specialized external expertise and community outreach with ongoing communication and monitoring requirements should any exemption be approved.”

Janz said it is critical the city moves ahead with a broad coalition of community members, including researchers, public health experts, people with lived experience, people who use drugs, and centre a public health model.

“We need to treat this for what it is, a crisis resulting in inadequate action on poverty, mental health and trauma,” he said.

“This is not a criminality problem, but absent safe supply, and absent harm reduction, we see these impacts on our criminal justice system.”

Last year, 1,771 Albertans, including 674 Edmontonians, died of a drug poisoning.

“We need to have a much more empathetic, compassionate, frank conversation and that’s why this has to be a public health issue,” said Janz.

ajunker@postmedia.com
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 Ideas

Can owning a dog be a 'selfish' pursuit? This academic thinks so

People want animals in their lives as ‘accessories,' argues

PhD student Molly Labenski

Nicola Luksic · 
PhD student Molly Labenski is one of about one million Canadians who became a pet owner during the pandemic. While finishing her dissertation examining the portrayal of dogs in American fiction, she rescued a two-year-old Australian shepherd named Duncan. (Hannah Greenwood)
Ideas53:59Of Dogs and Derrida

Digging into the stories of dogs in American literature led Molly Labenski to realize a disconnect in our relationship to canines. 

"I think over the last few decades we've developed a bit more of an entitlement when it comes to our relationship with dogs," said Labenski, who is finishing her PhD in English at Queen's University in Kingston, Ont. 

Her deep dive into classics like Old Yeller — the story of a devoted dog who saves his human family on numerous occasions but gets a bullet in his head after contracting rabies — reveals a pattern in literature where dogs are discarded once their usefulness to humans subsides.

She says this attitude reflects our real-world relationship to dogs and other animals, arguing that people want them in their lives as "accessories" that can easily be discarded.

Author and professor emerita Josephine Donovan argues animals have a standpoint on the way they're treated. She adds that humans should pay attention to that standpoint when deciding how to treat animals. (Matt Cardy/Getty Images)

Labenski points to the high demand for so-called designer dog breeds, while thousands of dogs in shelters need good homes, as a clear example of that.

These designer dogs include mixed breeds such as goldendoodles (half golden retriever and half poodle) and cockapoos (Cocker spaniel/poodle), which are favoured because they don't shed as much, or pomskies (husky/Pomeranian), which are convenient for people who want smaller dogs.

"It's at the point where we've got designer dogs customized so they can come in any colour, any pattern, any size," said Labenski. "The word 'design' is perfect — you can design a dog in a way that really reduces them to more of a commodity than it does a companion."

According to statistics from the American Society for the Prevention of Cruelty to Animals and the Canadian Humane Society, in 2019 nearly 400,000 shelter dogs were euthanized across North America.  

"If we really love dogs, we would be trying to help ones that already exist rather than creating ones for our weirdly specific needs," said Labenski, who adopted an Australian shepherd shelter dog during the pandemic.  

"I think pet-keeping has become largely a selfish pursuit," she said. "We get dogs specifically for personal reasons that don't really benefit the dogs, whether it's to assuage our own loneliness or if you want to get more exercise, then getting a dog is the way to make that happen. Couples often get dogs to sort of test the waters before they have children."

High demand for dogs

Pets of all kinds have been in high demand during the pandemic. According to research by conducted by Abacus Data, about 900,000 more Canadians became new pet owners during the pandemic. (This data was collected through an online survey of 1,500 Canadian adults between June 4 and 9, 2021.)

Some animal shelters have noted an increase in pets being given up.

"It's been insane the number of surrenders we get — it's tripled in the time I've worked here," said Cassandra Ferrante, who for the past six years has been working as a dog trainer at Dog Tales, a private animal shelter and rescue near King City, north of Toronto. 

"We get at least five to 10 [surrender] applications a day. We can't even keep up with the surrender requests."

Cassandra Ferrante is one of roughly 50 employees caring for dogs at Dog Tales, a rescue shelter that sits on a 20-hectare farm north of Toronto. She’s pictured here with Goji, who has since been successfully adopted. (Submitted by Cassandra Ferrante )

Every year, Dog Tales is able to find adoptive homes for about 350 surrendered and rescued dogs. But for Ferrante, who now manages the kennel, dealing with the surrender requests is difficult. 

"It's the least favourite part of my job, I would say, because I can't relate to people who are surrendering their dogs… I can't understand how someone can just dispose of their dog, no matter how hard it is, if you're moving or whatever."

What we can learn about dogs in literature

For her PhD work, Labenski combed through canonical works of American fiction in which dogs are discarded, killed or left for dead. She's identified troubling dog scenes in classics such as Harper Lee's To Kill a Mockingbird, John Steinbeck's The Grapes of Wrath and Toni Morrison's The Bluest Eye.

The working title of Labenski's thesis is "Who Let the Dogs Die?: Domestic Animal Abuse in American Fiction." 

"For me, the dog characters in literature are just as important as the human ones," said Labenski. "We think we have this great relationship with animals, but the reality of the fiction shows us otherwise…. The dog is really often ignored as an individual in itself in literature."

Labenski draws on a framework known as animal standpoint theory, which aspires to analyze the literature from the animals' perspective. 

Author and professor emerita Josephine Donovan argues animals have a vantage point that humans need to respect, both in the real world and in literature. (Carl Court/Getty Images)

One of the founding figures of this theory is Josephine Donovan, professor emerita in the department of English at the University of Maine and the author of The Aesthetics of Care: On the Literary Treatment of Animals. 

"[Animals are] considered commodities," said Donovan. "And under the law, they're considered property. And in science, they're considered objects for laboratory experimentation. And so to the extent that literature comes to stabilize the objectification of animals, that's what animal standpoint criticism is [discouraging]."

Condemning violence against animals in literature is one thing, but Donovan goes further, arguing that animals should not be used in fiction without regard to their own point of view.

"Animals should not just be used as literary devices," said Donovan. "So often, they're just used as symbols or metaphors, or in some way to comment on the state of mind of the human character, and the animal herself is discarded and then basically ignored." 

Donovan, whose forthcoming book is called Animals, Mind and Matter, would like to see literature that would "give the animals more voice."

"My overall goal is to break through this objectification and change the whole cultural notion so that we see animals as living subjects who have points of view, who have minds, who have feelings, who have thoughts, who have inner worlds, needs and wishes."

Animals 'rich as metaphors'

While intrigued by certain aspects of animal standpoint theory, fellow author and dog lover Richard Teleky isn't convinced. 

"I'm genuinely puzzled about [Donovan's] attitude towards the imagination," said Teleky, editor of an anthology called The Exile Book of Canadian Dog Stories. 

"If you are too judgmental about the way writers in the past have used animals, you do a disservice both to the writer and to the past … you're going to wipe out much of Western literature."

Booker-prize winning author Yann Martel also finds the animal-vantage-point approach restrictive. 

"The usefulness of animals for me is precisely that they're very rich as metaphors," said Martel, whose novels Life of Pi and Beatrice and Virgil rely on animal characters to tell the story. 

Yann Martel — probably best known for his Booker Prize-winning novel Life of Pi — relies heavily on animal characters in all of his books, which serve in highly symbolic or metaphorical roles. (Geoff Howe/Vintage Canada)

"We tend to be very cynical about our own species. We tend not to be cynical about animals, especially wild animals. We imbue animals with a sense of wonder, of marvel, and that's very useful for a storyteller, because then I can take an animal character and right away get beyond your natural cynicism."

As for the violence toward animals in the novels Labenski is studying, Martel argues it can inspire empathy, adding that writing stories strictly from an animal vantage limits the imagination. 

"Stories are only useful for us. Animals don't have stories," said Martel, pointing out, for example, that telling the story of a slug from the slug's point of view serves no purpose for that creature. "And it'll be quite dull for us, because a slug has a very limited intellect."

Labenski remains committed to advocating for animals — even fictional ones.

"There'll always be a bit of a discrepancy between the opinions of literary critics and authors," she said. "I would say [to authors] to consider animals more fully than they are right now. It is easy to make animals ornamental in literature, because they are rather ornamental in our lives already."

Guests in this episode (in order of appearance):

Molly Labenski is a Queen's University PhD student in the English department. The working title of her thesis is "Who Let the Dogs Die?: Domestic Animal Abuse in American Fiction."  

Cassandra Ferrante is a dog trainer at Dog Tales animal sanctuary near Newmarket, Ont.

Josephine Donovan is a professor emerita in the department of English at the University of Maine and the author of The Aesthetics of Care: On the Literary Treatment of Animals. Her forthcoming book is called On Animals, Mind and Matter.

Richard Teleky is a retired professor in the humanities department at York University and author of Dog on the Bed: a Canine Alphabet. He's also editor of the anthology The Exile Book of Canadian Dog Stories. 

Yann Martel is the author of Life of Pi, which won the Man Booker Prize in 2002. Other novels include The High Mountains of Portugal and Beatrice and Virgil.

Written by Nicola Luksic. This episode is part of the Ideas from the Trenches series, produced by Nicola Luksic and Tom Howell.

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Convoy protesters talked a lot about freedom. But here’s the real threat to Canadians being free

For many, economic and social circumstances restrict them from living truly free lives.

By Kofi Hope
Contributing Columnist
TOR STAR
Sun., April 10, 2022

Let’s talk about freedom

Freedom has been in the public conversation a lot these days. Especially issues of freedom of speech and in the convoy movement. It’s no accident those occupations and blockades grounded their protest in appeals to freedom. Early into the pandemic, anti-vaccination activists found that theories about nano-chips and side effects hidden by evil governments, were not mainstream ideas.

But arguing the choice to resist vaccination was a human rights issue, an issue of human freedom — that had a lot more traction. Because human rights and freedom — thank God — are mainstream ideas in Canada.

Freedom is also a trending topic due to the very real struggle for freedom going on in Ukraine. As many have noted, the war in Ukraine helps crystallize the difference between a government that clumsily has tried to protect us from a generational crisis with some limits on civil liberties, and the reality of facing down an actual dictator.

Canada, despite what the detractors say, remains a place with an extremely high level of political and civil freedom. But a disturbingly large amount of Canada thinks otherwise. A recent Nanos polls showed 8.3 per cent of respondents believed threats to our freedoms are the nation’s biggest issue, the second-largest issue in the poll.

Now I want to be clear: I may not share the concerns some have about us losing our freedom of speech or individual liberties due to COVID-19 controls. But I think it’s a totally legitimate opinion for someone to have. And despite evidence to the contrary, I believe it’s still essential in 2022 for people with different ideas to engage in open discussion and mutual learning. Especially about an idea like freedom.

But the problem is our public discourse is dominated by a singular, limited view of freedom. Focused on our individual civil rights such as: the right to vote or freedom of religion. Rights regarding an individual’s ability to receive fair and equal treatment under the law, and not have government or others restrict their ability to make their own decisions.

But a free society is about everyone having a real ability to make their own life choices. Freedoms that only exist on paper, that you can’t use, are dead in the water. It’s like a having a car but no gas. And for many, economic and social circumstances restrict them from living truly free lives.

Which means freedom includes making a living wage, so you can spend time with your kids every day, not be forced to hustle between survival jobs. Freedom is being able to afford housing, without having to sacrifice groceries to make rent. Or being able to access the therapy you need to escape the cage of depression and anxiety.

Don’t consider this part of freedom? Well, let’s look at history. Immediately after Americans achieved a degree of equality under the law with the Civil Rights Act in 1964, civil rights leaders shifted their focus to amplifying work around fighting poverty. They knew Black Americans would never be truly free without economic freedom.

A few years later in 1966 the United Nations drafted a covenant on economic, social and cultural rights, outlining the other rights needed to have a free society, like the right to health care, labour rights and a basic standard of living.

And in Canada in 1964 Emmett Hall drafted a report that laid the foundations for Medicare in Canada, arguing that universal public health care including dental, pharma, mental-health and home care were critical components to a free society.

Freedom is more than just an ability to say whatever you want on social media or give government the finger if they ask you to do something you’re uncomfortable with.

But the political left has let populists and libertarians define our debates on freedom recently. And in truth within the Western tradition there has always been more consensus around a limited definition of freedom, focused on individual civil liberties.

Yet if we step back from our current context, it’s possible to imagine other ways to organize and achieve a free society.

David Graeber and David Wengrow in their landmark publication “The Dawn of Everything,” write in depth about the role Indigenous peoples of Eastern Canada had in shaping European ideas on freedom during the Enlightenment. Their intriguing (and controversial) theories argue that accounts of Jesuits debating Indigenous intellectuals during the 1700s set off formative debates in the salons and cultural institutions across continental Europe.

They argue that these Indigenous thinkers looked on in horror at Europe, where life seemed incredibly oppressive. People in their societies worked less, were healthier, had higher degrees of women’s rights, leaders who ruled by consent — and there was almost no ability for someone to use economic/political power to force a person to do something they didn’t want to do.

But as Graeber and Wengrow write, these freedoms could only exist because Indigenous people built a society based on mutual aid and economic sharing. People had freedom to chose how they would live their lives because food, land and shelter were shared by default. No one could be forced to work from fear of starving and leaders had to rely on competence to get people to follow them.

Obviously, our current society is different from pre-colonial peoples like the Huron-Wendat. But if we drop the cultural superiority, we can recognize we are not the first “free” people to walk these lands. Indigenous societies are just one example of the different ways human beings have linked civil and economic rights to build a free society.

So let’s talk about freedom. On the left we need to hear people’s concerns on freedom of speech and individual autonomy. And on the right, there must be openness to talk about how true freedom is contingent on everyone having the basics needed to make a real go at life.

We can wave our flags and fight for our causes but let’s also step up to the moment and have real dialogue about what freedom truly means.


Kofi Hope is a freelance contributing columnist for the Star. He is based in Toronto. Follow him on Twitter: @kofi_hopeSHARE:
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B.C. film, television workers one step closer to striking
A film is produced in British Columbia. (CTV)


Lisa Steacy
CTVNewsVancouver.ca Reporter
Updated April 9, 2022

A union representing workers in B.C.’s film and television industry has voted in favour of a strike mandate, the latest development in a year-long negotiation.

The Directors Guild of Canada, B.C. District Council (DGC BC) says 92.2 per cent of members supported the move, among the 86.2 per cent who cast a ballot. The union represents creative and logistical staff including directors, editors, location managers, production assistants, and others. It is the first time the union has called a strike vote.

“We thank our members for the solidarity that they have shown with this overwhelming mandate. Their strength and resolve make it clear that respect, fairness and safety in the workplace are non-negotiable,” said Allan Harmon, District Council Chairman, in a statement issued Friday.



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The sticking points, according to the union, include retroactive pay increases, payment for COVID testing, and wages for those in entry-level or lower-paid positions. In addition, the union says with B.C.’s minimum wage increasing to $15.65 an hour in June, some experienced members will be making the provincial minimum despite industry experience.

The guild is negotiating with the Producer members of the Alliance of Motion Picture and Television Producers (AMPTP) and the Canadian Media Producers Association – BC Producers Branch (CMPA – BC). In a joint statement issued on the eve of the strike vote, they said the two sides were on the brink of an agreement before the guild made additional demands, “and the opportunity for settlement evaporated.”

Further, the organizations alluded to the potential for job action to have a chilling effect on the industry.

“The DGC BC’s strike authorization vote sends a message of labour uncertainty in the province and seriously jeopardizes British Columbia’s reputation as an attractive location for motion picture production,” they said.

“Considering the potential for labour instability in British Columbia, companies represented by the AMPTP and CMPA may be forced to re-evaluate their plans for basing new productions in the province.”

The union says it has not seen any evidence of productions opting out of coming to B.C. It also points to “safe harbour agreements” for productions already in place, protecting productions already underway from shutting down in the event of job action.

A list of TV productions the guild’s members are currently working on includes Riverdale, Superman and Lois, The Flash, and Charmed.

A strike mandate does not mean workers can walk off the job immediately, 72 hours notice is still required.


The Directors Guild of Canada, B.C. District Council (DGC BC) has voted 

overwhelmingly in favour of strike action. (Black Press Media file photo)

B.C. film workers union overwhelmingly in favour of strike vote

Directors Guild of Canada, B.C. District Council members voted 92.2% in favour of a strike


Members of the Directors Guild of Canada, B.C. District Council (DGC BC), which represents thousands of workers in B.C.’s film industry has voted overwhelmingly in favour of strike action.

The vote held by DGC BC resulted in 92.2 per cent voting in favour with 86.2 per cent of the 1,700 members casting a ballot. This is the first time in the history of the union that a strike vote has been held.

“We thank our members for the solidarity they have shown with this overwhelming mandate. Their strength and resolve make it clear that respect, fairness and safety in the workplace are non-negotiable,” says Allan Harmon, District Council Chairman, DGC BC. “We are fighting to achieve and maintain fundamental rights for everyone working under our collective agreement.”

DGC BC has been engaged in negotiations for a year with the bargaining representatives of producers, the Alliance of Motion Picture and Television Producers and the Canadian Media Producers Association. None of the parties have been able to strike a deal.

The major sticking points are around minimum wage differentials, payment terms for COVID testing and retroactivity of wages to the expiry of last contract in March 2021.

DGC BC said they applied for mediation with the Labour Relations Board in May 2021 and the mediator issued recommendations for settlement on August 6. However, the negotiating producers rejected the deal and sought new concessions from DGC BC.

“Their most recent offer contains clawbacks not only from the Mediator’s recommendations, but also from their own November 2021 offer,” DGC BC said in a statement.

The negotiating producers deny the union’s claims. Instead, in a press release issued on April 6, they accused DGC BC of making unreasonable demands when the parties were on the brink of an agreement.

“After being so close to reaching an agreement, the DGC BC then made additional demands and the opportunity for settlement evaporated. Now, the Guild is asking its members to authorize the calling of a strike, based on demands that were not part of the mediator’s recommendations,” the statement reads.

They add that the strike vote will send the wrong message about the viability of film in B.C.

“The DGC BC’s strike authorization vote sends a message of labour uncertainty in the province and seriously jeopardizes British Columbia’s reputation as an attractive location for motion picture production. Considering the potential for labour instability in British Columbia, companies represented by the AMPTP and CMPA may be forced to re-evaluate their plans for basing new productions in the province.”

Though the DGC BC has voted in favour of strike action it does not mean that a strike is imminent. Any job action requires a 72-hour strike notice. The union hopes to use the vote as leverage to get a more acceptable deal from the negotiating producers.

READ MORE: B.C. could be the main star in films – but we can play any role

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Directors Guild Of Canada B.C. Members Vote Overwhelmingly To Authorize Strike Against Film & TV Production


By David Robb
Labor Editor

DGC BC


UPDATED with DGA statement: Members of the Directors Guild of Canada British Columbia have voted overwhelmingly to authorize a strike against film and TV productions in the province. The vote on the union’s first-ever strike mandate was 92.2% in favor, with 86.2% of eligible voters casting ballots.

“We thank our members for the solidarity they have shown with this overwhelming mandate,” said Allan Harmon, DGC BC’s district council chairman. “Their strength and resolve make it clear that respect, fairness and safety in the workplace are non-negotiable. We are fighting to achieve and maintain fundamental rights for everyone working under our collective agreement.”

Prior to the balloting, the guild told its members that a “yes” vote “does not mean we walk off the job the next day. Instead, it gives your negotiating team a strong mandate in its efforts to negotiate a fair deal and empowers us to take job action if the negotiating producers refuse to respond to your legitimate concerns.”

“Our goal is to reach a fair agreement,” said Kendrie Upton, DGC BC’s executive director. “We all care about this industry, so let’s roll up our sleeves, get back to the table and find a solution. That is the best way to ensure long-term labor stability.”

The Directors Guild of America, meanwhile, has expressed its support for the DGC BC, saying in a statement today that it “stands in solidarity with our DGC brothers and sisters in British Columbia. The issues of respect, fair compensation and safety they are fighting for are important to all workers. We urge the AMPTP and the CMPA to return to the bargaining table and make a fair deal addressing these critical issues.”

The guild’s current contract was set to expire on March 31, 2021, but has been extended for more than a year in the hopes that a fair deal could be reached. Labor and management are expected to return to the bargaining table in the coming days, even though the guild has already declared an “impasse” in the talks after mediation failed. In the U.S., the declaration of a bargaining “impasse” often precedes a strike – especially after mediation fails, as it did in the runup to the authorization vote.

A strike, if it comes to that, would be the first in the DGC BC’s history. According to Creative BC, the British Columbia film commission, more than 30 projects are currently filming there, including such films as Parallel Forest and Pinky; TV series The Flash, The Good Doctor, Charmed, Snowpiercer, Riverdale, Superman & Lois, A Million Little Things and The Nanny; and miniseries The Fall of the House of Usher and Shogun.

A strike, however, would not stop filming elsewhere in Canada. In Toronto, which is also a major filming destination, directors and their crews are represented by a different DGC district council, which has its own separate contracts and is not threatening a work-stoppage.

DGC BC says it’s “fighting for respect, fairness and safety for those working under its collective agreement, especially the people in the lowest paid and most vulnerable positions, which includes those from diverse and underrepresented groups in the industry.” It also says it’s fighting against “clawbacks” – rollbacks to existing terms in its contract. Other key issues, it says, are minimum wage differentials; payment terms for Covid testing, and retroactivity of wage increases. “We cannot recommend a deal that includes significant concessions and does not address the DGC BC’s key objectives of respect, fairness and safety,” the guild said before the vote.

The 1,700-member guild represents not only directors but also second unit directors, production and unit managers, and those employed in the various assistant director and locations departments, as well as entry-level production assistants. Acceptable terms for the entry-level assistants have been a major sticking point in the talks
.

The AMPTP and the Canadian Media Producers Association, with whom the guild has been bargaining, on and off, for over a year, warned on Wednesday that labor instability in the region could force producers to think twice about filming there. “The DGC BC’s strike authorization vote sends a message of labour uncertainty in the province and seriously jeopardizes British Columbia’s reputation as an attractive location for motion picture production. Considering the potential for labor instability in British Columbia, companies represented by the AMPTP and CMPA may be forced to re-evaluate their plans for basing new productions in the province.”

The Alliance of Motion Picture & Television Producers, which represents the major U.S. companies, and the CMPA, a trade association for independent producers, say that they have “carefully considered the Guild’s key priorities and offered a comprehensive proposal to address those demands, including across-the-board wage increases, outsized increases for the lowest-paid classifications, outsized wage increases for Location Managers, the creation of a new and higher-paid Key Background Coordinator classification and increased benefits for members working on certain high budget SVOD productions including residual payments for Directors. This generous offer contains no ‘rollbacks’ or reductions in benefits.”





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Chilling Vids Show Locked-Down Shanghai Residents Screaming From Their Windows


Barbie Latza Nadeau
Sun, April 10, 2022

VCG

Residents of Shanghai are so frustrated with the latest COVID lockdown they are screaming from the windows of their apartment blocks, according to several videos now going viral on social media.

China’s largest city has been under a draconian lockdown since April 5, when Beijing ordered a complete shutdown as part of its “zero COVID” policy.

The city’s 25 million residents have had to take six COVID-19 tests since April 3 and are prohibited from leaving their homes—even for food. The government has been dropping rations and people are using delivery services, though even those services are curtailed due to the restrictions.


Those who test positive—including children—are forcibly carted away to quarantine hospitals, but those who test negative are still not allowed to leave their homes. Viral videos show people in physical tussles with security personnel and screaming that they are out of food.

Videos of desperate people screaming from their high-rise apartments were followed up by even eerier clips of a drone hovering overhead beaming out a robotic voice telling residents, “Please comply with COVID restrictions. Control your soul’s desire for freedom. Do not open the window or sing.”


Rebecca Kanthor, a journalist in Shanghai, told NPR that some people only had a few hours notice before the lockdown began and had no time to buy food supplies. “People are very frustrated,” she said. “Not everybody is going outside and yelling and being publicly upset in that way but people are definitely on social media... definitely voicing their frustration because Shanghai is a really big city, it has this reputation for being a very progressive city and until this outbreak nobody really thought that Shanghai would lock down in this way.”

On Sunday, 24,944 new infections were recorded, of which 1,006 were symptomatic. “The tidal wave has yet to peak, and worries are that the citywide lockdown will last for another few weeks, which may cripple the local economy,” Wang Feng, chairman of Shanghai-based financial services group Ye Lang Capital told South China Post.


The Shanghai government has admitted there have been glitches in delivering supplies, but insist there is enough rice, noodles, grain and oil. “It is true there are some difficulties in ensuring the supply of daily necessities,” Liu Min, deputy director of the Shanghai Municipal Commission of Commerce told BBC.

People in other areas are now hoarding supplies out of fear China, which is one of the only countries in the world that has not decided to co-exist with COVID, will extend the lockdowns.


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Why parts of Good Friday worship have been controversial


Joanne M. Pierce, 
Professor Emerita of Religious Studies, 
College of the Holy Cross
Sat, April 9, 2022

People visiting a Christ sculpture at the Santa Maria Magdalena Church during the Holy Week in Granada, Spain. Álex Cámara/NurPhoto via Getty Images

Churches around the world will be holding services for their three most important days during this Holy Week: Holy Thursday, sometimes called Maundy Thursday, Good Friday and Easter Sunday.

Easter commemorates Christ’s resurrection from the dead, the fundamental belief of Christianity. It is the earliest and most central of all Christian holidays, more ancient than Christmas.

As a scholar in medieval Christian liturgy, I know that historically the most controversial of these three holy days has been the worship service for Good Friday, which focuses on the crucifixion of Jesus Christ.

Two parts of the contemporary Good Friday worship service could be misunderstood as implicitly anti-Semitic or racist. Both are derived from the medieval Good Friday liturgy that Catholics and some other Christian churches continue to use in a modified form today.

These are the solemn orations and the veneration of the cross.

Prayer and anti-Semitism

The solemn orations are formal prayers offered by the assembled local community for the wider church, for example, for the pope. These orations also include other prayers for members of different religions, and for other needs of the world.

One of these prayers is offered “for the Jewish people.”

For centuries, this prayer was worded in a way to imply an anti-Semitic meaning, referring to the Jews as “perfidis,” meaning “treacherous” or “unfaithful.”

However, the Catholic Church made important changes in the 20th century. In 1959, Pope John XXIII dropped the word “perfidis” entirely from the Latin prayer in the all-Latin Roman missal. This missal, an official liturgical book containing the readings and prayers for the celebration of Mass and Holy Week, is used by Catholics all over the world. However, when the next edition of the Latin Roman missal was published in 1962, the text of the prayer still mentioned the “conversion” of the Jews and referred to their “blindness.”


The Second Vatican Council, or Vatican II, a major meeting of all Catholic bishops worldwide held between 1962 and 1965, mandated the reform of Catholic life and practice in a number of ways. Open discussion with members of other Christian denominations, as well as other non-Christian religions, was encouraged, and a Vatican commission on Catholic interaction with Jews was established in the early 1970s.

Vatican II also called for a renewal of Catholic worship. The revised liturgy was to be celebrated not just in Latin, but also in local vernacular languages, including English. The first English Roman missal was published in 1974. Today, these post-Vatican religious rituals are known as the “ordinary form” of the Roman rite.

The completely reworded prayer text reflected the renewed understanding of the relationship between Catholics and Jews mandated by Vatican II and supported by decades of interreligious dialogue. For example, in 2015 the Vatican commission released a document clarifying the relationship between Catholicism and Judaism as one of “rich complementarity,” putting an end to organized efforts to convert Jews and strongly condemning anti-Semitism.

However, another important development took place in 2007. More than 40 years after Vatican II, Pope Benedict XVI allowed a wider use of the pre-Vatican II missal of 1962, known as the “extraordinary form.”

At first, this pre-Vatican II missal retained the potentially offensive wording of the prayer for the Jews.

The prayer was quickly reworded, but it does still ask that their hearts be “illuminated” to “recognize Jesus Christ.”

Although the extraordinary form is used only by small groups of traditionalist Catholics, the text of this prayer continues to trouble many.

In 2020, on the 75th anniversary of the liberation of the concentration camp at Auschwiz, Pope Francis repeated the vehement Catholic rejection of anti-Semitism. While the pope has not revoked the use of the extraordinary form, in 2020 he ordered a review of its use by surveying the Catholic bishops of the world.

The cross and what it symbolizes



There has been similar sensitivity about another part of the Catholic Good Friday tradition: the ritual veneration of the cross.

The earliest evidence of a Good Friday procession by lay people to venerate the cross on Good Friday comes from fourth-century Jerusalem. Catholics would proceed one by one to venerate what was believed to be a piece of the actual wooden cross used to crucify Jesus, and honor it with a reverent touch or kiss.

So sacred was this cross fragment that it was heavily guarded by the clergy during the procession in case someone might try to bite off a sliver to keep for themselves, as was rumored to have happened during a past Good Friday service.

During the medieval period, this veneration rite, elaborated by additional prayers and chant, spread widely across Western Europe. Blessed by priests or bishops, ordinary wooden crosses or crucifixes depicting Christ nailed to the cross took the place of fragments of the “true cross” itself. Catholics venerated the cross on both Good Friday and other feast days.

In this part of the Good Friday liturgy, controversy centers around the physical symbol of the cross and the layers of meaning it has communicated in the past and today. Ultimately, to Catholics and other Christians, it represents Christ’s unselfish sacrificing of his life to save others, an example to be followed by Christians in different ways during their lives.

Historically, however, the cross has also been held up in Western Christianity as a rallying point for violence against groups that were deemed by the church and secular authorities to threaten the safety of Christians and the security of Christian societies.

From the late 11th through 13th centuries, soldiers would “take the cross” and join crusades against these real and perceived threats, whether these opponents were Western Christian heretics, Jewish communities, Muslim armies, or the Greek orthodox Byzantine Empire. Other religious wars in the 14th through 16th centuries continued in this “crusading” spirit.

From the 19th century on, Americans and other English speakers use the term “crusade” for any effort to promote a specific idea or movement, often one based on a moral ideal. Examples in the United States include the 19th-century antislavery abolitionist movement and the civil rights movement of the 20th century.

But today certain “ideals” have been rejected by the wider culture.

Contemporary alt-right groups use what has been called the “Deus vult” cross. The words “Deus vult” mean “God wills (it),” a rallying cry for medieval Christian armies seeking to take control of the Holy Land from Muslims. These groups today view themselves as modern crusaders fighting against Islam.

Some white supremacy groups use versions of the cross
as symbols of protest or provocation. The Celtic cross, a compact cross within a circle, is a common example. And a full-sized wooden cross was carried by at least one protester during the Capitol insurrection in January.

Prayers and symbols have the power to bind people together in a common purpose and identity. But without understanding their context, it is all too easy to manipulate them in support of dated or limited political and social agendas.

This article is republished from The Conversation, a nonprofit news site dedicated to sharing ideas from academic experts. It was written by: Joanne M. Pierce, College of the Holy Cross.

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Last Nuremberg prosecutor: World still doesn't get it


Kendall Little
Sun, April 10, 2022


BOCA RATON — Benjamin Ferencz says the world still has not learned the lesson he helped lay out 75 years ago during the Nuremberg war crimes trials of Nazi officials that followed World War II.

“My hope was that we could create a more humane and peaceful world where no one would be killed or persecuted because of his race or religion or political belief,” said Ferencz, who is 102 and is the last surviving prosecutor from the Nuremberg trials, which were held in Germany from 1945 to 1949.

But in late February came the Russian invasion of Ukraine.

"We see it still happening today, people running with their infant children, hospitals being bombed, and we have not yet learned the lesson from Nuremberg despite the fact that we laid it out clear and unmistakable," said Ferencz, who lives in Delray Beach.

On Thursday, Ferencz received the Governor's Medal of Freedom from Gov. Ron DeSantis in a ceremony at Florida Atlantic University. DeSantis also used the occasion to sign a bill making the Governor's Medal a permanent part of Florida law.

Ferencz used his acceptance speech as an opportunity to comment on the Russia-Ukraine war.

“I am trying to change the way people think about war,” he said. “If they don’t think about it, their heart will not change, either. So you have to think about it, and ask yourself, ‘Is this the way for human beings to behave?'”

Last month, he told London's Daily Mirror that believes Russian President Vladimir Putin can and should be jailed for war crimes.

Ferencz told the small crowd at FAU that if the world’s war trends continue, humankind won’t survive. He urged the younger generation to fight for laws instead of wars.

“We have got to learn to detest settling your disputes by killing a bunch of people that have nothing to do with it,” he said. “It’s up to the new generation.”

Benjamin Ferencz at the time of his work as prosecutor in the Einsatzgruppen Trial in 1947, part of the Nuremberg trials of former Nazis for the crimes they committed in World War II. 
(Courtesy Benjamin Ferencz)

Born in Hungary in 1920, he came to the United States before his first birthday, settling in New York. He studied at the City College of New York, then Harvard Law School, where he earned his degree in 1943.

With World War II, he joined the Army, and in 1945 helped set up war crimes investigations for Gen. George S. Patton's Third Army. He was called back into service after being discharged in late 1945 to handle prosecutions of suspected Nazi war criminals.

Ferencz was 27 when he argued during the so-called Einsatzgruppen Trial in 1947 for the convictions of 22 Nazi defendants for war crimes, crimes against peace, crimes against humanity, and conspiracy to commit any of the foregoing crimes. All were convicted, and 13 were sentenced to death.

“[It was] the biggest murder trial in human history and it was my first case,” he said.

Ferencz, a father of four, pushed in a 1975 book for the creation of what became, in 1998, the International Criminal Court in The Hague, Netherlands. That followed years of pursuing the creation of anti-war legislation. He has been honored for his efforts with France's Legion of Honor award, Germany’s military medal of honor and Holland’s Erasmus Prize.

Before receiving a standing ovation, Ferencz left the crowd at FAU with two reminders: “law, not war” and “never give up.”

This article originally appeared on Palm Beach Post: Nuremberg prosecutor Ferencz gets state freedom medal

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